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This chapter falls into three parts. Part one provides a comprehensive study of Kierkegaard's treatment of the biblical passages upon which kenotic theologians have based their kenotic Christologies. Part two discusses Kierkegaard's knowledge of the history of kenotic Christology, focusing on his awareness of kenoticism in the early Church, the Reformation, and Protestant Orthodoxy, and in contemporary nineteenthh-century debate. Part three examines the intellectual background of Kierkegaard's kenotic Christology and shows that although Kierkegaard was not directly influenced by contemporary...

This chapter falls into three parts. Part one provides a comprehensive study of Kierkegaard's treatment of the biblical passages upon which kenotic theologians have based their kenotic Christologies. Part two discusses Kierkegaard's knowledge of the history of kenotic Christology, focusing on his awareness of kenoticism in the early Church, the Reformation, and Protestant Orthodoxy, and in contemporary nineteenthh-century debate. Part three examines the intellectual background of Kierkegaard's kenotic Christology and shows that although Kierkegaard was not directly influenced by contemporary kenotic theologians, there are some striking parallels between his intellectual background and the philosophical and theological factors that prompted the development of kenotic Christology in contemporary Germany, notably Pietism, Hegel, Strauss, and Schelling. The chapter concludes that Kierkegaard has responded to the same Christological challenges faced by contemporary kenotic theologians, but has creatively appropriated and transcended his intellectual inheritance to construct a new and distinctive type of kenotic Christology.